ENCYCLOPEDIA OF BUDDHISM

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ENCYCLOPEDIA OF BUDDHISM

EDITOR IN CHIEF
Robert E. Buswell, Jr. Professor of Buddhist Studies and Chair, Department of Asian Languages and Cultures Director, Center for Buddhist Studies University of California, Los Angeles
BOARD MEMBERS
William M. Bodiford Associate Professor of Buddhist Studies University of California, Los Angeles Donald S. Lopez, Jr. Carl W. Belser Professor of Buddhist and Tibetan Studies University of Michigan John S. Strong Professor of Religion and Chair, Department of Philosophy and Religion Bates College Eugene Y. Wang Gardner Cowles Associate Professor of History of Art and Architecture Harvard University

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LIST OF ARTICLES

Abhidharma Collett Cox
Abhidharmakosabhasya Collett Cox
Abhijna (Higher Knowledges) Patrick A. Pranke
Abortion George J. Tanabe, Jr.
Agama/Nikaya Jens-Uwe Hartmann
Ajanta Leela Aditi Wood
Aksobhya Jan Nattier
Alayavijnana John S. Strong
Alchi Roger Goepper
Ambedkar, B. R. Christopher S. Queen
Amitabha Luis O. Gomez
Amulets and Talismans Michael R. Rhum
Anagarika Dharmapala George D. Bond
Ananda Bhikkhu Pasadika
Ananda Temple Paul Strachan
Anathapindada Joel Tatelman
Anatman/Atman (No-self/Self) K. T. S. Sarao
Ancestors Mariko Namba Walter
Anitya (Impermanence) Carol S. Anderson
An Shigao Paul Harrison
Anuttarasamyaksambodhi (Complete, Perfect Awakening) William M. Bodiford
Apocrypha Kyoko Tokuno
Arhat George D. Bond
Arhat Images Richard K. Kent
Aryadeva Karen Lang
Aryasura Peter Khoroche
Asanga John P. Keenan
Ascetic Practices Liz Wilson
Asoka John S. Strong
Asvaghosa Peter Khoroche
Atisha Gareth Sparham
Avadana Joel Tatelman
Avadanasataka Joel Tatelman
Awakening of Faith (Dasheng qixin lun) Ding-hwa Hsieh
Ayutthaya Pattaratorn Chirapravati
Bamiyan Karil J. Kucera
Bayon Eleanor Mannikka
Bhavaviveka Paul Williams
Bianwen Victor H. Mair
Bianxiang (Transformation Tableaux) Victor H. Mair
Biographies of Eminent Monks (Gaoseng zhuan) John Kieschnick
Biography Juliane Schober
Bkabrgyud (Kagyu) Andrew Quintman
Bodh Gaya Leela Aditi Wood
Bodhi (Awakening) Robert M. Gimello
Bodhicaryavatara Paul Williams
Bodhicitta (Thought of Awakening) Luis O. Gomez
Bodhidharma Jeffrey Broughton
Bodhisattva(s) Leslie S. Kawamura
Bodhisattva Images Charles Lachman
Body, Perspectives on the Liz Wilson
Bon Christian K. Wedemeyer
Borobudur John N. Miksic
Bsam yas (Samye) Jacob P. Dalton
Bsam yas Debate Jacob P. Dalton
Buddha(s) Jan Nattier
Buddhacarita John S. Strong
Buddhadasa Christopher S. Queen
Buddhaghosa John S. Strong
Buddhahood and Buddha Bodies John J. Makransky
Buddha Images Robert L. Brown
Buddha, Life of the Heinz Bechert
Buddha, Life of the, in Art Gail Maxwell
Buddhanusmrti (Recollection of the Buddha) Paul Harrison
Buddhavacana (Word of the Buddha) George D. Bond
Buddhist Studies Jonathan A. Silk
Burmese, Buddhist Literature in Jason A. Carbine
Bu ston (Bu ton) Gareth Sparham
Cambodia Anne Hansen
Candraklrti Roger R. Jackson
Canon Paul Harrison
Catalogues of Scriptures Kyoko Tokuno
Cave Sanctuaries Denise Patry Leidy
Central Asia Jan Nattier
Central Asia, Buddhist Art in Roderick Whitfield
Chan Art Charles Lachman
Chan School John Jorgensen
Chanting and Liturgy George J. Tanabe, Jr.
Chengguan Mario Poceski
China Mario Poceski
China, Buddhist Art in Marylin Martin Rhie
Chinese, Buddhist Influences on Vernacular Literature in Victor H. Mair
Chinul Sung Bae Park
Chogye School Jongmyung Kim
Christianity and Buddhism James W. Heisig
Clerical Marriage in Japan Richard M. Jaffe
Colonialism and Buddhism Richard King
Commentarial Literature Alexander L. Mayer
Communism and Buddhism Jin Y. Park
Confucianism and Buddhism George A. Keyworth
Consciousness, Theories of Nobuyoshi Yamabe
Consecration Donald K. Swearer
Conversion Jan Nattier
Cosmology Rupert Gethin
Councils, Buddhist Charles S. Prebish
Critical Buddhism (Hihan Bukkyo) Jamie Hubbard
Daimoku Jacqueline I. Stone
Daitokuji Karen L. Brock
Dakinl Jacob P. Dalton
Dalai Lama Gareth Sparham
Dana (Giving) Maria Heim
Daoan Tanya Storch
Daoism and Buddhism Stephen R. Bokenkamp
Daosheng Mark L. Blum
Daoxuan John Kieschnick
Daoyi (Mazu) Mario Poceski
Death Mark L. Blum
Decline of the Dharma Jan Nattier
Deqing William Chu
Desire Luis O. Gomez
Devadatta Max Deeg
Dge lugs (Geluk) Georges B. J. Dreyfus
Dhammapada Oskar von Hinuber
Dharanl Richard D. McBride II
Dharma and Dharmas Charles Willemen
Dharmadhatu Chi-chiang Huang
Dharmaguptaka Collett Cox
Dharmaklrti John Dunne
Dharmaraksa Daniel Boucher
Dhyana (Trance State) Karen Derris
Diamond Sutra Gregory Schopen
Diet James A. Benn
Dignaga John Dunne
Dlpam kara Jan Nattier
Disciples of the Buddha Andrew Skilton
Divinities Jacob N. Kinnard
Divyavadana Joel Tatelman
Dogen Carl Bielefeldt
Dokyo Allan G. Grapard
Doubt Robert E. Buswell, Jr.
Dreams Alexander L. Mayer
Duhkha (Suffering) Carol S. Anderson
Dunhuang Roderick Whitfield
Economics Gustavo Benavides
Education Mahinda Deegalle
Engaged Buddhism Christopher S. Queen
Ennin David L. Gardiner
Entertainment and Performance Victor H. Mair
Esoteric Art, East Asia Cynthea J. Bogel
Esoteric Art, South and Southeast Asia Gail Maxwell
Ethics Barbara E. Reed
Etiquette Eric Reinders
Europe Martin Baumann
Evil Maria Heim
Exoteric-Esoteric (Kenmitsu) Buddhism in Japan James C. Dobbins
Faith Luis O. Gomez
Famensi Roderick Whitfield
Family, Buddhism and the Alan Cole
Fanwang jing (Brahmas Net Sutra) Eunsu Cho
Faxian Alexander L. Mayer
Faxiang School Dan Lusthaus
Fazang Jeffrey Broughton
Festivals and Calendrical Rituals Jonathan S. Walters
Folk Religion: An Overview Stephen F. Teiser
Folk Religion, China Philip Clart
Folk Religion, Japan Ian Reader
Folk Religion, Southeast Asia Michael R. Rhum
Four Noble Truths Carol S. Anderson
Gandharl, Buddhist Literature in Richard Salomon
Ganjin William M. Bodiford
Gavampati Francois Lagirarde
Gender Reiko Ohnuma
Genshin James C. Dobbins
Ghost Festival Stephen F. Teiser
Ghosts and Spirits Peter Masefield
Gyonen Mark L. Blum
Hachiman Fabio Rambelli
Hair Patrick Olivelle
Hakuin Ekaku John Jorgensen
Han Yongun Pori Park
Heart Sutra John R. McRae
Heavens Rupert Gethin
Hells Stephen F. Teiser
Hells, Images of Karil J. Kucera
Hermeneutics John Powers
Himalayas, Buddhist Art in Roger Goepper
Hlnayana John S. Strong
Hinduism and Buddhism Johannes Bronkhorst
History John C. Maraldo
Honen James C. Dobbins
Honji Suijaku Fabio Rambelli
Horyuji and Todaiji Karen L. Brock
Huayan Art Henrik H. Sorensen
Huayan jing Mario Poceski
Huayan School Mario Poceski
Huineng John R. McRae
Huiyuan Mark L. Blum
Hyesim A. Charles Muller
Hyujong Sungtaek Cho
Icchantika Robert E. Buswell, Jr.
Ikkyu Sarah Fremerman
India Richard S. Cohen
India, Buddhist Art in Gail Maxwell
India, Northwest Jason Neelis
India, South Anne E. Monius
Indonesia and the Malay Peninsula Robert L. Brown
Indonesia, Buddhist Art in John N. Miksic
Indra Jacob N. Kinnard
Ingen Ryuki A. W. Barber
Initiation Ronald M. Davidson
Inoue Enryo Richard M. Jaffe
Intermediate States Bryan J. Cuevas
Ippen Chishin William M. Bodiford
Islam and Buddhism Johan Elverskog
Jainism and Buddhism Paul Dundas
Japan Carl Bielefeldt
Japan, Buddhist Art in Karen L. Brock
Japanese, Buddhist Influences on Vernacular Literature in
Robert E. Morrell Japanese Royal Family and
Buddhism Brian O. Ruppert
Jataka Reiko Ohnuma
Jataka, Illustrations of Leela Aditi Wood
Jatakamala Peter Khoroche
Jewels Brian O. Ruppert
Jiun Onko Paul B. Watt
Jo khang Andrew Quintman
Juefan (Huihong) George A. Keyworth
Kailasa (Kailash) Andrew Quintman
Kalacakra John Newman
Kamakura Buddhism, Japan James C. Dobbins
Karma (Action) Johannes Bronkhorst
Karma pa Andrew Quintman
Karuna (Compassion) Roger R. Jackson
Khmer, Buddhist Literature in Anne Hansen
Kihwa A. Charles Muller
Kingship Pankaj N. Mohan
Klong chen pa (Longchenpa) Jacob P. Dalton
Koan Morten Schlutter
Koben George J. Tanabe, Jr.
Konjaku Monogatari William M. Bodiford
Korea Hee-Sung Keel
Korea, Buddhist Art in Youngsook Pak
Korean, Buddhist Influences on Vernacular Literature in Jongmyung Kim
Kuiji Alan Sponberg
Kukai Ryuichi Abe
Kumarajlva John R. McRae
Kyongho Henrik H. Sorensen

Laity Helen Hardacre
Lalitavistara John S. Strong
Lama Alexander Gardner
Language, Buddhist Philosophy of Richard P. Hayes
Languages Jens-Uwe Hartmann
Lankavatara-sutra John Powers
Laos Justin McDaniel
Law and Buddhism Rebecca French
Lineage Albert Welter
Local Divinities and Buddhism Fabio Rambelli
Logic John Dunne
Longmen Dorothy Wong
Lotus Sutra (Saddharmapundarlkasutra) Jacqueline I. Stone
Madhyamaka School Karen Lang
Ma gcig lab sgron (Machig Lapdon) Andrew Quintman
Mahabodhi Temple Leela Aditi Wood
Mahakasyapa Max Deeg
Mahamaudgalyayana Susanne Mrozik
Mahamudra Andrew Quintman
Mahaparinirvan a-sutra
John S. Strong Mahaprajapatl Gautaml
Karma Lekshe Tsomo Mahasam
ghika School Paul Harrison
Mahasiddha Andrew Quintman
Mahavastu John S. Strong
Mahayana Gregory Schopen
Mahayana Precepts in Japan Paul Groner
Mahlsasaka Collett Cox
Mainstream Buddhist Schools Collett Cox
Maitreya Alan Sponberg
Mandala Denise Patry Leidy
Mantra Richard D. McBride II
Mara Jacob N. Kinnard
Mar pa (Marpa) Andrew Quintman
Martial Arts William Powell
Matrceta Peter Khoroche
Medicine Kenneth G. Zysk
Meditation Luis O. Gomez
Meiji Buddhist Reform Richard M. Jaffe
Merit and Merit-Making George J. Tanabe, Jr.
Mijiao (Esoteric) School Henrik H. Sorensen
Mi la ras pa (Milarepa) Andrew Quintman
Milindapanha Peter Masefield
Millenarianism and Millenarian Movements Thomas DuBois
Mindfulness Johannes Bronkhorst
Miracles John Kieschnick
Mizuko Kuyo George J. Tanabe, Jr.
Modernity and Buddhism Gustavo Benavides
Mohe Zhiguan Brook Ziporyn
Monastic Architecture Nancy Shatzman Steinhardt
Monasticism Jeffrey Samuels
Monastic Militias William M. Bodiford
Mongolia Patricia Berger
Monks John Kieschnick
Mozhao Chan (Silent Illumination Chan) Morten Schlutter
Mudra and Visual Imagery Denise Patry Leidy
Mulasarvastivada-vinaya Gregory Schopen
Murakami Sensho Richard M. Jaffe
Myanmar Patrick A. Pranke
Myanmar, Buddhist Art in Paul Strachan
Nagarjuna Paul Williams
Nara Buddhism George J. Tanabe, Jr.
Naropa Andrew Quintman
Nationalism and Buddhism Pori Park
Nenbutsu (Chinese, Nianfo; Korean, Yombul) James C. Dobbins
Nepal Todd T. Lewis
Newari, Buddhist Literature in Todd T. Lewis
Nichiren Jacqueline I. Stone
Nichiren School Jacqueline I. Stone
Nine Mountains School of Son Sungtaek Cho
Nirvana Luis O. Gomez
Nirvana Sutra Mark L. Blum
Nuns Karma Lekshe Tsomo
Om mani padme hum Alexander Gardner
Ordination John R. McRae
Original Enlightenment (Hongaku) Jacqueline I. Stone
Oxherding Pictures Steven Heine
Padmasambhava Jacob P. Dalton
Pali, Buddhist Literature in Oskar von Hinuber
Panchen Lama Gareth Sparham
Paramartha Daniel Boucher
Paramita (Perfection) Leslie S. Kawamura
Parish (Danka, Terauke) System in Japan
Duncan Williams Paritta and Raksa
Texts Justin McDaniel
Path William Chu
Persecutions Kate Crosby
Philosophy Dale S. Wright
Phoenix Hall (at the Byodoin) Karen L. Brock
Pilgrimage Kevin Trainor
Platform Sutra of the Sixth Patriarch (Liuzu tan jing) John R. McRae
Poetry and Buddhism George A. Keyworth
Politics and Buddhism Eric Reinders
Portraiture Karen L. Brock
Potala Andrew Quintman
Prajna (Wisdom) Roger R. Jackson
Prajnaparamita Literature Lewis Lancaster
Pratimoksa Karma Lekshe Tsomo
Pratityasamutpada (Dependent Origination) Mathieu Boisvert
Pratyekabuddha Ria Kloppenborg
Pratyutpannasamadhi-sutra Paul Harrison
Prayer Jose Ignacio Cabezon
Precepts Daniel A. Getz
Printing Technologies Richard D. McBride II
Provincial Temple System (Kokubunji, Rishoto) Suzanne Gay
Psychology Luis O. Gomez
Pudgalavada Leonard C. D. C. Priestley
Pure Land Art Eugene Y. Wang
Pure Land Buddhism Daniel A. Getz
Pure Lands Luis O. Gomez
Pure Land Schools A. W. Barber
Rahula Bhikkhu Pasadika
Realms of Existence Rupert Gethin
Rebirth Bryan J. Cuevas
Refuges John Clifford Holt
Relics And Relics Cults Brian O. Ruppert
Reliquary Roderick Whitfield
Rennyo James C. Dobbins
Renwang jing (Humane Kings Sutra) A. Charles Muller
Repentance and Confession David W. Chappell
Ritual Richard K. Payne
Ritual Objects Anne Nishimura Morse
Rnying ma (Nyingma) Jacob P. Dalton
Robes and Clothing Willa Jane Tanabe
Ryokan David E. Riggs
Saicho David L. Gardiner
Sam dhinirmocana-sutra John Powers
Samguk yusa (Memorabilia of the Three Kingdoms) Richard D. McBride II
Sam sara Bryan J. Cuevas
Sancl Leela Aditi Wood
Sangha Gareth Sparham
Sanjie Jiao (Three Stages School) Jamie Hubbard
Sanskrit, Buddhist Literature in Andrew Skilton
Santideva Paul Williams
Sariputra Susanne Mrozik
Sarvastivada and Mulasarvastivada Collett Cox
Sa skya (Sakya) Cyrus Stearns
Sa skya Pandita (Sakya Pandita) Ronald M. Davidson
Satipatthana-sutta Patrick A. Pranke
Satori (Awakening) Robert M. Gimello
Sautrantika Collett Cox
Scripture Jose Ignacio Cabezon
Self-Immolation James A. Benn
Sengzhao Tanya Storch
Sentient Beings Daniel A. Getz
Sexuality Hank Glassman
Shingon Buddhism, Japan Ryuichi Abe
Shinran James C. Dobbins
Shinto (Honji Suijaku) and Buddhism Fabio Rambelli
Shobogenzo Carl Bielefeldt
Shotoku, Prince (Taishi) William M. Bodiford
Shugendo Paul L. Swanson
Shwedagon Paul Strachan
Siksananda Chi-chiang Huang
Silk Road Jason Neelis
Sinhala, Buddhist Literature in Ranjini Obeyesekere
Skandha (Aggregate) Mathieu Boisvert
Slavery Jonathan A. Silk
Soka Gakkai Jacqueline I. Stone
Sokkuram Junghee Lee
Soteriology Dan Cozort
Southeast Asia, Buddhist Art in Robert L. Brown
Space, Sacred Allan G. Grapard
Sri Lanka John Clifford Holt
Sri Lanka, Buddhist Art in Benille Priyanka
Stupa A. L. Dallapiccola
Sukhavatlvyuha-sutra Mark L. Blum
Sukhothai Pattaratorn Chirapravati
Sunyata (Emptiness) Roger R. Jackson
Sutra John S. Strong
Sutra Illustrations Willa Jane Tanabe
Suvarnaprabhasottama-sutra Natalie D. Gummer
Suzuki, D. T. Richard M. Jaffe
Syncretic Sects: Three Teachings Philip Clart
Tachikawaryu Nobumi Iyanaga
Taiwan Charles B. Jones
Taixu Ding-hwa Hsieh
Takuan Soho William M. Bodiford
Tantra Ronald M. Davidson, Charles D. Orzech
Tathagata John S. Strong
Tathagatagarbha William H. Grosnick
Temple System in Japan Duncan Williams
Thai, Buddhist Literature in Grant A. Olson
Thailand Donald K. Swearer
Theravada Kate Crosby
Theravada Art and Architecture Bonnie Brereton
Thich Nhat Hanh Christopher S. Queen
Tiantai School Brook Ziporyn
Tibet Ronald M. Davidson
Tibetan Book of the Dead Bryan J. Cuevas
Tominaga Nakamoto Paul B. Watt
Tsong kha pa Georges B. J. Dreyfus
Uichon Chi-chiang Huang
Uisang Patrick R. Uhlmann
United States Thomas A. Tweed
Upagupta John S. Strong
Upali Susanne Mrozik
Upaya Roger R. Jackson
Usury Jamie Hubbard
Vajrayana Ronald M. Davidson
Vamsa Stephen C. Berkwitz
Vasubandhu Dan Lusthaus
Vidyadhara Patrick A. Pranke
Vietnam Cuong Tu Nguyen
Vietnamese, Buddhist Influences on Literature in Cuong Tu Nguyen
Vijnanavada Dan Lusthaus
Vimalaklrti Andrew Skilton
Vinaya Gregory Schopen
Vipassana (Sanskrit, Vipasyana) Patrick A. Pranke
Vipasyin Jan Nattier
Visnu Jacob N. Kinnard
Visvantara Reiko Ohnuma
War Michael Zimmermann
Wilderness Monks Thanissaro Bhikkhu (Geoffrey DeGraff)
Women Natalie D. Gummer
Wonbulgyo Bongkil Chung
Wonchuk Eunsu Cho
Wonhyo Eunsu Cho
Worship Jacob N. Kinnard
Xuanzang Alexander L. Mayer
Yaksa Jacob N. Kinnard
Yanshou Albert Welter
Yijing Alexander L. Mayer
Yinshun William Chu
Yixuan Urs App
Yogacara School Dan Lusthaus
Yujong Sungtaek Cho
Yungang Dorothy Wong
Zanning Albert Welter
Zen, Popular Conceptions of Juhn Ahn
Zhanran Linda Penkower
Zhao lun Tanya Storch
Zhili Brook Ziporyn
Zhiyi Brook Ziporyn
Zhuhong William Chu
Zonggao Ding-hwa Hsieh
Zongmi Jeffrey Broughton

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PREFACE

Buddhism is one of the three major world religions, along with Christianity and Islam,
and has a history that is several centuries longer than either of its counterparts.
Starting in India some twenty-five hundred years ago, Buddhist monks and nuns almost
immediately from the inception of the dispensation began to "to wander forth
for the welfare and weal of the many, out of compassion for the world," commencing
one of the greatest missionary movements in world religious history. Over the next
millennium, Buddhism spread from India throughout the Asian continent, from the
shores of the Caspian Sea in the west, to the Inner Asian steppes in the north, the
Japanese isles in the east, and the Indonesian archipelago in the south. In the modern
era, Buddhism has even begun to build a significant presence in the Americas and
Europe among both immigrant and local populations, transforming it into a religion
with truly global reach. Buddhist terms such as karma, nirvana, samsara, and koan
have entered common parlance and Buddhist ideas have begun to seep deeply into
both Western thought and popular culture.
The Encyclopedia of Buddhism is one of the first major reference tools to appear in
any Western language that seeks to document the range and depth of the Buddhist
tradition in its many manifestations. In addition to feature entries on the history and
impact of Buddhism in different cultural regions and national traditions, the work
also covers major doctrines, texts, people, and schools of the religion, as well as practical
aspects of Buddhist meditation, liturgy, and lay training. Although the target audience
is the nonspecialist reader, even serious students of the tradition should find
much of benefit in the more than four hundred entries.
Even with over 500,000 words at our disposal, the editorial board realized early on
that we had nowhere nearly enough space to do justice to the full panoply of Buddhist
thought, practice, and culture within each major Asian tradition. In order to accommodate
as broad a range of research as possible, we decided at the beginning of the
project to abandon our attempt at a comprehensive survey of major topics in each
principal Asian tradition and instead build our coverage around broader thematic entries
that would cut across cultural boundaries. Thus, rather than separate entries on
the Huichang persecution of Buddhism in China or the Choson suppression in Korea,
for example, we have instead a single thematic entry on persecutions; we follow a
similar approach with such entries as conversion, festivals and calendrical rituals, millenarianism
and millenarian movements, languages, and stupas. We make no pretense
to comprehensiveness in every one of these entries; when there are only a handful of
entries in the Encyclopedia longer than four thousand words, this would have been a
pipe dream, at best. Instead, we encouraged our contributors to examine their topics
comparatively, presenting representative case studies on the topic, with examples
drawn from two or more traditions of Buddhism.
The Encyclopedia also aspires to represent the emphasis in the contemporary field
of Buddhist studies on the broader cultural, social, institutional, and political contexts
of Buddhist thought and practice. There are substantial entries on topics as diverse as
economics, education, the family, law, literature, kingship, and politics, to name but
a few, all of which trace the role Buddhism has played as one of Asia's most important
cultural influences. Buddhist folk religion, in particular, receives among the most
extensive coverage of any topic in the encyclopedia. Many entries also explore the continuing
relevance of Buddhism in contemporary life in Asia and, indeed, throughout
the world.
Moreover, we have sought to cross the intellectual divide that separates texts and
images by offering extensive coverage of Buddhist art history and material culture. Although
we had no intention of creating an encyclopedia of Buddhist art, we felt it was
important to offer our readers some insight into the major artistic traditions of Buddhism.
We also include brief entries on a couple of representative sites in each tradition;
space did not allow us even to make a pretense of being comprehensive, so we
focused on places or images that a student might be most likely to come across in
reading about a specific tradition. We have also sought to provide some coverage of
Buddhist material culture in such entries as amulets and talismans, medicine, monastic
architecture, printing technologies, ritual objects, and robes and clothing.
One of the major goals of the Encyclopedia is to better integrate Buddhist studies
into research on religion and culture more broadly. When the editorial board was
planning the entries, we sought to provide readers with Buddhist viewpoints on such
defining issues in religious studies as conversion, evil, hermeneutics, pilgrimage, ritual,
sacred space, and worship. We also explore Buddhist perspectives on topics of
great currency in the contemporary humanities, such as the body, colonialism, gender,
modernity, nationalism, and so on. These entries are intended to help ensure that
Buddhist perspectives become mainstreamed in Western humanistic research.
We obviously could not hope to cover the entirety of Buddhism in a two-volume
reference. The editorial board selected a few representative monks, texts, and sites for
each of the major cultural traditions of the religion, but there are inevitably many
desultory lacunae. Much of the specific coverage of people, texts, places, and practices
is embedded in the larger survey pieces on Buddhism in India, China, Tibet, and so
forth, as well as in relevant thematic articles, and those entries should be the first place
a reader looks for information. We also use a comprehensive set of internal cross-references,
which are typeset as small caps, to help guide the reader to other relevant entries
in the Encyclopedia. Listings for monks proved unexpectedly complicated. Monks,
especially in East Asia, often have a variety of different names by which they are known
to the tradition (ordained name, toponym, cognomen, style, honorific, funerary name,
etc.) and Chinese monks, for example, may often be better known in Western literature
by the Japanese pronunciation of their names. As a general, but by no means inviolate,
rule, we refer to monks by the language of their national origin and their name
at ordination. So the entry on the Chinese Chan (Zen) monk often known in Western
writings as Rinzai, using the Japanese pronunciation of his Chinese toponym Linji,
will be listed here by his ordained name of Yixuan. Some widely known alternate
names will be given as blind entries, but please consult the index if someone is difficult
to locate. We also follow the transliteration systems most widely employed today
for rendering Asian languages: for example, pinyin for Chinese, Wylie for Tibetan, Revised
Hepburn for Japanese, McCune-Reischauer for Korean.
For the many buddhas, bodhisattvas, and divinities known to the Buddhist tradition,
the reader once again should first consult the major thematic entry on buddhas,
etc., for a survey of important figures within each category. We will also have a few
independent entries for some, but by no means all, of the most important individual
figures. We will typically refer to a buddha like Amitabha, who is known across traditions,
according to the Buddhist lingua franca of Sanskrit, not by the Chinese pronunciation
Amito or Japanese Amida; similarly, we have a brief entry on the
bodhisattva Maitreya, which we use instead of the Korean Miruk or Japanese Miroku.
For pan-Buddhist terms common to most Buddhist traditions, we again use the
Sanskrit as a lingua franca: thus, dhyana (trance state), duhkha (suffering), skandha
(aggregate), and sunyata (emptiness). But again, many terms are treated primarily in
relevant thematic entries, such as samadhi in the entry on meditation. Buddhist terminology
that appears in Webster's Third International Dictionary we regard as English
and leave unitalicized: this includes such technical terms as dharani, koan, and
tathagatagarbha. For a convenient listing of a hundred such terms, see Roger Jackson,
"Terms of Sanskrit and Pali Origin Acceptable as English Words," Journal of the International
Association of Buddhist Studies 5 (1982), pp. 141-142.
Buddhist texts are typically cited by their language of provenance, so the reader will
find texts of Indian provenance listed via their Sanskrit titles (e.g., Sukhavatlvyuhasu
tra, Samdhinirmocana-sutra), indigenous Chinese sutras by their Chinese titles (e.g.,
Fanwang jing, Renwang jing), and so forth. Certain scriptures that have widely recognized
English titles are however listed under that title, as with Awakening of Faith, Lotus
Sutra, Nirvana Sutra, and Tibetan Book of the Dead.
Major Buddhist schools, similarly, are listed according to the language of their origin.
In East Asia, for example, different pronunciations of the same Sinitic logograph
obscure the fact that Chan, Son, Zen, and Thie`n are transliterations of respectively the
Chinese, Korean, Japanese, and Vietnamese pronunciations for the school we generally
know in the West as Zen. We have therefore given our contributors the daunting
task of cutting across national boundaries and treating in single, comprehensive entries
such pan-Asian traditions as Madhyamaka, Tantra, and Yogacara, or such pan-
East Asian schools as Huayan, Tiantai, and Chan. These entries are among the most
complex in the encyclopedia, since they must not only touch upon the major highlights
of different national traditions, but also lay out in broad swathe an overarching
account of a school's distinctive approach and contribution to Buddhist thought and
practice.
Compiling an Encyclopedia of Buddhism may seem a quixotic quest, given the past
track records of similar Western-language projects. I was fortunate to have had the
help of an outstanding editorial board, which was determined to ensure that this encyclopedia
would stand as a definitive reference tool on Buddhism for the next generation--
and that it would be finished in our lifetimes. Don Lopez and John Strong
both brought their own substantial expertise with editing multi-author references to
the project, which proved immensely valuable in planning this encyclopedia and keeping
the project moving along according to schedule. My UCLA colleague William Bodiford
surveyed Japanese-language Buddhist encyclopedias for the board and constantly
pushed us to consider how we could convey in our entries the ways in which Buddhist
beliefs were lived out in practice. The board benefited immensely in the initial
planning stages from the guidance art historian Maribeth Graybill offered in trying to
conceive how to provide a significant place in our coverage for Buddhist art. Eugene
Wang did yeoman's service in stepping in later as our art-history specialist on the
board. Words cannot do justice to the gratitude I feel for the trenchant advice, ready
good humor, and consistently hard work offered by all the board members.
I also benefited immensely from the generous assistance, advice, and support of the
faculty, staff, and graduate students affiliated with UCLA's Center for Buddhist Studies,
which has spearheaded this project since its inception. I am especially grateful to
my faculty colleagues in Buddhist Studies at UCLA, whose presence here gave me both
the courage even to consider undertaking such a daunting task and the manpower to
finish it: Gregory Schopen, William Bodiford, Jonathan Silk, Robert Brown, and Don
McCallum.
The Encyclopedia was fortunate to have behind it the support of the capable staff
at Macmillan. Publisher Elly Dickason and our first editor Judy Culligan helped guide
the editorial board through our initial framing of the encyclopedia and structuring of
the entries; we were fortunate to have Judy return as our copyeditor later in the project.
Oona Schmid, who joined the project just as we were finalizing our list of entries
and sending out invitations to contributors, was an absolutely superlative editor, cheerleader,
and colleague. Her implacable enthusiasm for the project was infectious and
helped keep both the board and our contributors moving forward even during the
most difficult stages of the project. Our next publisher, Helene Potter, was a stabilizing
force during the most severe moments of impermanence. Our last editor, Drew
Silver, joined us later in the project, but his assistance was indispensable in taking care
of the myriad details involved in bringing the project to completion. Jan Klisz was absolutely
superb at moving the volumes through production. All of us on the board
looked askance when Macmillan assured us at our first editorial meeting that we would
finish this project in three years, but the professionalism of its staff made it happen.
Finally, I would like to express my deepest thanks to the more than 250 colleagues
around the world who willingly gave of their time, energy, and knowledge in order to
bring the Encyclopedia of Buddhism to fruition. I am certain that current and future
generations of students will benefit from our contributors' insightful treatments of
various aspects of the Buddhist religious tradition. As important as encyclopedia articles
are for building a field, they inevitably take a back seat to one's "real" research
and writing, and rarely receive the recognition they deserve for tenure or promotion.
At very least, our many contributors can be sure that they have accrued much merit--
at least in my eyes-through their selfless acts of disseminating the dharma.

ROBERT E. BUSWELL, JR.

Martanda

С ума сойти можно. Ты только сейчас узнал об этой книжке?...

test · 一心 Зарегистрирован: 18.02.2005 Суждений: 18706

С ума сойти можно. Ты только сейчас узнал об этой книжке?...

Martanda

нет, скорее тем, что так долго не обнаруживал ее....

я о ней тебе не говорил т.к. думал ты в курсе.

test · 一心 Зарегистрирован: 18.02.2005 Суждений: 18706

Konst

test, a как бы скачать ее? У меня чего-то не качает с этой ссылки...

я вроде тоже безграмотный и долго ищу Smile

спасибо

test · 一心 Зарегистрирован: 18.02.2005 Суждений: 18706

Должно качать постепенно - осёл - медленная штука.

Дайсин

Здравствуйте!
Скопируйте, пожалуйста, в эту тему статьи Amitabha, Buddhanusmrti, Engaged Buddhism, Faith, Pure Land Buddhism, Pure Land Schools, Rennyo, Rebirth, Shinran, Suzuki, D.T. Иначе я вряд ли смогу их прочитать, потому что не могу попасть по вашей ссылке. И не могли бы вы объяснить, кто такой "осёл" и как им пользоваться?

Склихософский · pragmatic Зарегистрирован: 24.02.2005 Суждений: 2413

"Осёл" это eMule. Программа такая для работы в P2P сети eDonkey.
P2P значит Peer to Peer, то бишь, если по-простому, люди файл качают друг у друга, а не с какого-нибудь сайта.

Короче, вот
http://www.emule-project.net/home/perl/general.cgi?l=34

Дайсин

Дали бы почитать пока здесь... С ослом вроде бы понятно, буду пытаться его настроить.

Konst

http://rapidshare.de/files/5862121/pp12_Buddh.matriks.rar.html

пароль на архив - Mat.Riks.Info

только что скачал

test · 一心 Зарегистрирован: 18.02.2005 Суждений: 18706

По просьбе Дайсина выкладываю статьи.

AMITABHA
Amitabha (Sanskrit, limitless light) is one of the socalled
celestial or mythic buddhas who inhabit their
own buddha-field and intervene as a saving force in
our world. According to the Larger SUKHAVATIVYUHASU
TRA, in a previous life Amitabha was the monk Dharma
kara, who vowed that as part of his mission as a
BODHISATTVA he would purify and adorn a world,
transforming it into the most pure and beautiful
buddha-field. Once he attained full awakening and accomplished
the goals of his vows, Dharmakara became
the Buddha Amitabha. He now resides in the world he
purified, known as Sukhavati (blissful). From this
world he will come to ours, surrounded by many bodhisattvas,
to welcome the dead and to lead them to
REBIRTH in his pure buddha-field.
The figure of Amitabha is not known in the earliest
strata of Indian Buddhist literature, but around the
beginning of the common era he appears as the Buddha
of the West in descriptions of the buddhas of the
five directions. The cult of Amitabha most likely developed
as part of the early MAHAYANA practice of
invoking and worshiping “all the buddhas” and imagining
some of these as inhabiting distant, “purified”
worlds, usually associated with one of the cardinal directions.
The myth of his vows and pure land may have
developed in close proximity to, or in competition
with, similar beliefs associated with other buddhas like
AKSOBHYA (another one of the early buddhas of the
five directions, whose eastern pure land is known as
Abhirati).
Although Amitabha shares many of the qualities associated
with other buddhas of the Mahayana, he is
generally linked to the soft radiance of the setting sun,
which suffuses, without burning or blinding, all corners
of the universe (in East Asia he is also linked to
moonlight). The emphasis on his luminous qualities
(or those of his halo), which occupies an important
role in East Asian iconography, does not displace or
contradict the association of Amitabha with a religion
of voice and sound; his grace is secured or confirmed
by calling out his name, or, rather, invoking his name
with the ritual expression of surrender: “I pay homage
to Amitabha Buddha.” Even in texts that emphasize
imagery of light, such as the Dazhidu lun (Treatise on
the Great Perfection of Wisdom), he is still the epitome
of the power of the vow and the holy name.
Amitabha is represented in dhyanamudra, perhaps
suggesting the five hundred kalpas of meditation that
led Dharmakara to his own enlightenment. An equally
characteristic posture is abhayamudra (MUDRA of protection
from fear and danger), which normally shows
the buddha standing.
In its more generalized forms, however, FAITH in
Amitabha continues to this day to include a variety of
practices and objects of devotion. A common belief,
for instance, is the belief that his pure land, Sukhavati,
is blessed by the presence of the two bodhisattvas
Avalokites´vara and Mahasthamaprapta. Faith in the
saving power of these bodhisattvas, especially
Avalokites´vara, was often linked with the invocation
of the sacred name of Amitabha, the recitation of
which could bring the bodhisattva Avalokites´vara to
the believer’s rescue. The overlapping of various beliefs
and practices, like the crisscrossing of saviors and
sacred images, is perhaps the most common context
for the appearance of Amitabha—it is the case in
China, Korea, and Vietnam, and in Japanese Buddhism
outside the exclusive Buddhism of the Kamakura
reformers.
The perception of Amitabha as one among many
saviors, or the association between faith in him and
the wonder-working powers of Avalokites´vara, are
common themes throughout Buddhist Asia. It is no
accident that the PANCHEN LAMA of Tibet is seen as
an incarnation of Amitabha, whereas his more powerful
counterpart in Lhasa, the DALAI LAMA, is regarded
as the reincarnation of the Bodhisattva
Avalokites´vara.
See also: Nenbutsu (Chinese, Nianfo; Korean, Yo˘mbul);
Pure Lands
Bibliography
Foard, James; Michael Solomon; and Richard K. Payne, eds. The
Pure Land Tradition: History and Development. Berkeley: Regents
of the University of California, 1996.
Gómez, Luis O. “Buddhism as a Religion of Hope: Observations
on the ‘Logic’ of a Doctrine and Its Foundational Myth.”
Eastern Buddhist New Series 32, no. 1 (Spring 1999/2000):
1–21.
Gómez, Luis O., trans. and ed. The Land of Bliss: The Paradise
of the Buddha of Measureless Light: Sanskrit and Chinese Versions
of the Sukhavatlvyuha Sutras (1996), 3rd printing, corrected
edition. Honolulu: University of Hawaii Press, 2000.
Tsukinowa, Kenryu; Ikemoto, Jushin; and Tsumoto, Ryogaku.
“Amita.” In Encyclopaedia of Buddhism, Vol. 1, Fasc. 3., ed.
G. P. Malalasekera. Colombo, Sri Lanka: Government Press
of Ceylon, 1964.
Zürcher, E. “Amitabha.” In The Encyclopedia of Religion, Vol.
1., ed. Mircea Eliade. New York: Macmillan, 1987.
LUIS O. GO´MEZ

test · 一心 Зарегистрирован: 18.02.2005 Суждений: 18706

RENNYO
Rennyo (1415–1499) was the eighth head of the Honganji
temple of the Jodo Shinshu tradition of PURE
LAND BUDDHISM in Japan. The Shinshu, which originated
in the teachings of SHINRAN (1173–1263),
emerged during Rennyo’s period as the largest and
most powerful Buddhist movement in Japan. Rennyo
is largely credited with the Shinshu’s expansion and
success in the fifteenth century and with building Honganji
from a minor temple in Kyoto into a formidable
institution.
Early in his career Rennyo’s initiatives incensed rivals
at the Tendai monastic complex on Mount Hiei
outside Kyoto, which dominated religious affairs in the
region. Its agents attacked and destroyed Honganji in
1465, and sent Rennyo fleeing into the provinces,
where he spent the next decade and a half proselytizing.
Gradually, he built up a massive following, especially
among peasants, and he popularized Shinshu
teachings though his ofumi (pastoral letters), which
were circulated and read aloud in congregational meetings.
The message he proclaimed was that faith in
Amida (AMITABHA) Buddha assures birth in the Pure
Land where Buddhist enlightenment is certain. Rennyo
also taught that the nenbutsu, the Pure Land practice
of reciting Amida’s name, was a palpable
expression of coalescence with the Buddha and indebtedness
to him. People in this religious state, he
claimed, live a life of peace and assurance, and are inspired
to follow rules of upright conduct. This message
lay behind the popularization of the Shinshu
throughout Japan. In the early 1480s Rennyo fulfilled
his dream of rebuilding Honganji as a magnificent
temple complex on the outskirts of Kyoto. It became
the site of a huge annual memorial service on the anniversary
of Shinran’s death, in which Shinshu pilgrims
came from around the country to participate.
See also: Nenbutsu (Chinese, Nianfo; Korean, Yo?mbul);
Pure Land Schools
Bibliography
Dobbins, James C. Jodo Shinshu: Shin Buddhism in Medieval
Japan, (1989). Reprint, Honolulu: University of Hawaii
Press, 2002.
The Rennyo Shonin Reader. Kyoto: Jodo Shinshu Hongwanjiha,
1998.
Rogers, Minor L., and Rogers, Ann T. Rennyo: The Second
Founder of Shin Buddhism. Berkeley, CA: Asian Humanities
Press, 1991.
Weinstein, Stanley. “Rennyo and the Shinshu Revival.” In Japan
in the Muromachi Age, ed. John Whitney Hall and Toyoda
Takeshi. Berkeley: University of California Press, 1977.
JAMES C. DOBBINS